Buddhist Sects in India Buddhist Sects In India
--- o0o ---
Opponents objected to the Presbyterian view that Arhats were completely pure in external and internal behavior as well as in realizing the ultimate truth, that is, they were fully liberated. The opposition argues that the Arhats have four imperfections with one more thing to enlighten the truth by calling "Aho". These things are called in this proposal, brethren Observatory [1] (Mahadeva). The reason for holding the Second Assembly is that of discipline and doctrine. This chapter deals with these arguments. The book "Cullavaagga" (Mystery, Vinaya) is as follows:There are Vajji monks in Vaisali who consider some acts to be law-bound, but these behaviors are not consistent with the precepts of the Bhikkhu-khuti (pattimokkha-sutta). Elder Da Da of Kosambi [2] (Kieu Thuy Di) while in Vaisali [3] (Pi Xa Li) saw the violation and strongly opposed the behavior. Seeing this monk's attitude, the Vajjian monks expelled this group from the Sangha by the law "Ukkhepaniya-kamma". Da Say appeals to the lay people but nothing, and must return to his homeland. At that place, Presbyterian Taoist monk organized a group of monks who supported their views, visited the monks of Patheyya and Avanti, and traveled to Ahoganga, where Sambhuta Sanavasi resided. Here sixty Elders Patheyya and eighty elders of Avanti came to gather with Yasa, and gradually some others came. They decided to go to see Elder Revata in Soreyya, then head of the Sangha. Before they reach Soreyya, Revata learns of the work of Da-se and proceeds to go to Vesali. Revata met the elders in Sahajati. In order to stop the Daesang's intentions, the Vaisali bhikkhu group had come to see Revata with other gifts but failed to persuade the elder to stand on their side. Salha initially hesitated between the two, but then followed Da Da. Bhikshuns immediately went to see King Kalasoka of Pupphapura City and persuaded him that the monks of the western countries were plotting to occupy the Gandhakuti in the Mahavanavihara in Pi Lien Xa Li. At first the king supported them but then changed his mind because of the interruption of his sister who was a bhikkhuni. The gathering was held in Vipassana with 700 Arahats attending, but because of the overly loud discussion, a committee was set up to review and decide, including eight, four of the eastern countries and four of the west. The commission is chosen in the form of "Ubbhahika" (election) as described in the Messenger Bhikkhu. The members' remarks are not in accord with the opinions of the monks and nuns, which are presented to all and recognized as right.
The Sri Lankan chronicle continues to tell the story and says that not all Bhikkhus are acceptable to the Committee. Some organized another gathering of all the monks, Arhats and non-Arahants, and decided to do everything according to their will. This gathering is called Mahasangha or Mahasangti, which is the aggregation of the Great Assembly.Time and place of the second meeting
All sources state that an assembly was held about a century (110 or 137 years) after the Buddha entered Nirvana to eliminate acts contrary to the precepts of a group of monks in the city. Vaisali. The gathering was held in Vaisali, but the sects were not identical in the name of the monastery where the assembly took place. Pali records that the monastery was Valukarma. The Vinaya of the Great Prophet said so. According to the Tibetan historian Bu-ston, the name of the monastery is Kusumapura [4] , but unlike all the other documents. Perhaps Bu-ton confused the Magdha (Maghada) capital as the site of the gathering, or perhaps because of the Great Tribulation after the defeat at the Vaisali gathering held another gathering in Pataliputra.No Chair
It is noteworthy that this summit has no chairman. People elect a committee of eight monks to discuss the issues in dispute and each tradition names a character that they like. So we see that even though Sabhakami is recognized as Sanghatthera, The Pali text still states that Revata of the west was the conductor of the Tibetan historian, the historian Sabbath and the Khujjasobhita (Kubjita). Considering this difference, we can conclude that no one is elected, and that everything is done by a four monks' commission of the eastern and four western countries. Easterners are Sabhikami, Salha, Khujjjasobhita and Sasabhamika. The western regions are Vevata, Sambhută Sanavasi, Yasa and Sumana.Ten acts contrary to precepts
All sources say that the main task of the gathering is to examine ten acts that do not conform to the precepts of some of the monks in Vaisali, but the commentary materials differ widely and it is difficult to decide which comment to accept. The following are the most reliable documents.The Pali texts tell of the ten unlawful and interpreted as follows:(i). Singilona kappa: bringing salt in a horn for use when necessary, in Theravada's view is thus contrary to the precepts of not allowing food (see also Pacittiya 38, Suttavibhanga, Dissertation.(ii). Dvangula kappa: food is eaten after noon, which is the black shadow of the two-fingered solar clock (see Pac, p. 37).(iii). Gamantara kappa : go to the neighborhood for the second lunch of the day, so it is an eating disorder (see Pac, p. 35).(iv). Avasa kappa: Uposatha on the first and the lunar calendar, in different places in the same place, this is prohibited in the Mahavagga, that is, in the Vinaya. . (see Mahavagga, II, 8, 3).(v). Anumati kappa: work the Church first and then ask for permission. (Mahanagga IX, 3.5).(vi). Nine-Tails (Acinna kappa): see the precedent is consistent with the precepts to follow.(vii). Amathita kappa: use after meals (as opposed to Pac.35)(viii). Pure Water (Jalogim patum): drink fermented palm water but not strong (as opposed to Pac 51).(ix). Adasakam Nisidanam (Adasakam Nisidanam): Using the seat without borders (as opposed to Pac 89).(x). Jatarupajatam: Receiving gold and silver (this is prohibited in Nissagg, 18).The Tibetan historian listed the following ten acts, according to the Vinaya of the Most Compassionate Basis. Here are the translations of two scholar Obermiller and L.de.la Vallee Poussin (LVP):(i). Sacred Salt (Obermiller): Mix salt that is kept for life with ordinary food, thus making sacred salt become salt.
(LVP): SALT is a life-long salt-based food.Dharmaguptas and Mahisasakas explain very differently. According to them, "singi" is "srnga" (vera) = ginger, and "lona" = salt. Their explanation is "mixing food with salt and ginger".(ii). Two-finger food (Obermiller): Use the remaining food from the previous meal with two fingers.(LVP): Use both foods with two fingers.(iii). On the way (Obermiller): The monks after walking one week due to weeks, gathered to eat, pleading guilty on the road.(LVP): After going for a week or a half by the week, and having eaten together, said that this meal rules out the rules for being on the go.(iv). Use Obermiller: The monks give a "drona" of milk with the same amount of yogurt and drink it wrongly.(LVP): Make a drona of milk with a quantity of curd and eat it outside.(v). Using Obermiller: Bhikkhus use alcohol as a blood-sucking leech and seek medical treatment.(LVP): Drink alcohol with sucking action like leeches cure the illness.(vi). Make a new set (Obermiller): Use new coordinates that are not attached to it a piece was suffering from Sugata taken from the old instrument.(vii). Xin gold and silver (Obermiller): The monks applied flavoring to bowl, put it on top of a monk, on a table or a chair, then cried: "This is the sacred bowl. Whoever offers this bowl full of blessings will be blessed. "(LVP): Take a bowl of circular, clean, can be used for ceremonial, aromatic and aromatic, decorated with fragrant flowers, placed on the head of a bhikkhu, on a mattress, go through The roads are big or small and stand at the crossroads and proclaim the following: "From the people who come here from the city to the countryside and the wise people of Vipassana, this bowl is very spiritual. Offering in this bowl is offering a lot. Who will offer this bowl full of blessings will be great blessing, great success, great achievement.[All texts, commentaries on the texts of the local culture and the Dharma Ministry narrate the seven acts contrary to the precepts mentioned above, despite different interpretations. According to the French Minister, the people of the Vajjiputaha think that their behavior is just doing what has been done long ago. "](viii). Training ground (Obermiller): Monks live by agriculture is considered to be acceptable. (LVP): They can live by cultivating the earth with their own hands.(x). Approval (Obermiller): The opposition monks perform religious ceremonies and at the same time convincing the other monks take to approve it. (LVP): The bhikkhu who are absent have accepted, as if approved, making the decision of the Sangha inadequate approved by the monks of the abbot.This is contrary to the precepts of the Five Precepts in the Mahayana tradition mentioned above, and is interpreted in the same way by all the documents of the Vinaya. Monks are incomplete and then approved by the absent.The Sultanate of Kamma and the Most Compassionate Abbot of Avasakappa is mentioned in the Pali text. Probably these two sects include all the abnormal behavior of the Vajji monks of the type of religious activities in a common or abnormal gathering in Article 9 of this "Acceptance," the Theravada (Pali) and the Dharma. The Ministry divided this into two things: "Anumati" and "Pasteur" (Avasa)> The Dharma Ministry explained "Avasa kappa" slightly different. They say that in "Avasa" in addition to the usual behavior, innovators do other things.(x). Awakening (Obermiller): Bhikkhus of Vaisali celebrates rituals and calls out "Aho".Probably for the full ten disciplinary actions, the Department of Homeland Security and the Unification Ministry borrowed one of Mahadeva's five recommendations to make the first of their lists, the "Aho" call.After considering the call of "aho" in accordance with the Precepts, the monks of Vipassana perform a religious rite that is contrary to the precepts during an inadequate or full assembly of monks or Make a religious ritual consistent with precepts during an inadequate assembly of monks.The "aho" is mentioned in the "Pali Canon" (Kathavathu) and will be considered below.Comparing the two lists of Pali and Sanskrit, it was found that they were both originally written in the Prankrit language (a common language of ancient and Middle Ages) and certainly not. Must be Pali or Sanskrit because of different interpretations of the meaning of "singilona", acina: and "anumati". The abnormality of the word "avasa" can not be understood. About the other six words, the explanation of both sides is acceptable.In relation to the violation of the Vinaya, we should review the passage in the Mahayana Vinaya by M. Hofinger translated from Chinese to French as follows:The scriptures recorded by the Buddha are read by 700 monks assembled at the Valuka Sangharama monastery in Vipassana. The Vipassana monks often say to their benefactors, " The revered Buddhas, when the Buddha was still alive, were given two meals a day, respect. After he passed away, no one took care of us, we became orphans. So we request the monks for the Sangha one, two, up to ten Karsapanas . "On the holiday Uposatha, the donors put big money in the basin located in the middle of the intersection. Bhikkhus take the money according to the number of monks and distribute them to the monks present. In turn, Lawyer Da Sá divided the money, he asked: " Where is the money? " They answered, " We receive money as well as medicine ." Dafa protest that such is wrong, unacceptable. They responded: " He said that was the defamation of the Sangha. So he must be deported under the karman utksepaniya law . "The Elder Dasabala went to Dasabala, who was staying in Mathura and said that he had been deported. Dasabala said, " Why do you bear that? Is there no reason for you to do so? " Dafa said: "The Vinaya is to be read. Can not let the law of the Buddha be destroyed . " Asked where the gathering should be held, Da Say said it should be held where there is a violation of the precepts.The Sangha consists of 700 monks from Mathura, Samkasya, Kanyakubja, Sravasti, Saketa and other places of Madhyadesa. The Sangha consists of those who have received directly from the Buddha's face one or two parts of the Vinaya, as well as those who have heard the Commentary from the mouth of the direct disciples of the Buddha, the Sravaka. There were also ordinary people (Prathagjana), learned (Saiksa), asaika, traividya, sadbhajna, balaprapta and Vasibhuta, among all 700 participants. They formed at Valuka Sangharama Monastery in Vipassana. At this time the Great Ca lettuce, Ba Li, Ananda, etc. have passed, so the elder Da Da became the chairman of the gathering. He first asked them who would be the ones who would read the Vinaya. Bhikkhus replied that Phra Dasabala would read. Dasabala said:Good men, perhaps elders do not like this gathering . " The monks responded that they agreed and said that they were the Elders who were appointed by the Buddha as the Most Venerable (Upadhyaya) who had 14 dharmas. The monks said: " He heard the Vinaya from the mouth of the Buddha, so he must read it ." "When you read the law with me, you should support what is right with the Dhamma. If something is not right, you have to stop me. We want to express respect for the Dhamma which is meaningful, and does not respect what is meaningless. " All are arranged and approved.Then Dasabala asked where the Assembly should be held, and came to the decision that the assembly should be held within the limits of where the violations took place. He said there are nine precepts that must be respected:(i). The Four Great Places (Parajcha) of Monks.(ii). Bhikkhus are allowed to offer soup dishes, clothing, medicines, if needed, but they are not allowed to offer gold and silver.Five Propositions of Mahayana (Mahadeva) [6]Venerable Thich Nhat Hanh (Vasumitra) [7] and later Bhavya and Vinitadeva wrote that because of the Five Great Propositions, the Sangha was divided into two great sects and Venerable Sutras. Five things are:
- Ven. The Arhat is still dominated by greed
- Out of touch: the Arhat has not cleared up all ignorance
- Hesitant: Arhats may be suspicious of certain things
- Enlightenment: Arhat places knowledge through the help of others.
- Enlightened people: the Arhat Ganesan with a cry, like "aho".
The Absolute Truth (Paramartha) [8] wrote about the Second Conclave as follows (according to Paul Demieville's French translation):The second meeting was held in Pataliputra, 116 years after the Buddha entered Nirvana, during the reign of Asoka (perhaps Kalasoka). All of them are monks (implies not necessarily Arhat). The Chair of the Concluding Session is Baspa (originally Tears). In this Concluding Session, the debate raised by the Great Acts led to the division of the Sangha into two Presbyterian and Great Sections. There are two points to the Mahayana sutra: first, he wants to combine all the Mahayana sutras into the Tripitaka, and secondly he considers the Arhats there to be imperfect things such as doubt and affliction. ignorance, and other things. The Absolute Truth does not fully object to the second because he sees the imperfection of the Arhat as right and wrong. He is influenced by the Mahayana ethical teachings, especially the teachings of the Vijnanavada. He is a zealous supporter of the Unified Buddhism.It is said that Dai Thien had fabricated the sutras and told his disciples to write the articles as well as refute the objections of their opponents, the conservatives of the sect. Presbyterian would have to recognize the authenticity of the Mahayana. To this, Paramartha says that it seems neutral and flexible. He intended to reconcile the two legends, and suggested that the Buddha teaches the three heirs. Perhaps to keep a good reputation for the Emperor Asoka, Paramartha said that according to company achieved Ma Great Ty Ba Sa Luan (Mahavibhasa), the observatory is the support of the queen of Asoka. She ordered the Great Mosque's opponents into the Ganges, but these men used magic or go to Kasmir.After His great-great-grandfather passed away the two sects of the reunion were reunited by organizing a new Synod, selecting the scriptures, and revising the texts introduced by the Deity after reviewing these rights. However, the Absolute Truth writes that this Conjunction caused true divisions, the two divisions completely separated. Satan does not mention this reunification intention. After this Second Settlement, the Great Plains left for Rajagrha.The first part of this chapter states that the cause of the division's divisions is not only the ten acts of the Discipline of the Law but also the doctrine, relating to the Presbyterian idea that the Arhats have won Exit completely, while the great tribe and tribe did not agree, and proposed the above five.
The Tehran strongly rejected the idea that an Arhat who had left his lust may still be tempted. "Commentary" (Kathavatthu) said that the opposition distinguished a Sadhammmmakusala Arhat with a Paradhammakusa-arhant. Kathavatthu 's commentator states that Sadhammmmakusala Arhat is a Pannavimutta , an Arhat who gains wisdom for his own sake. Paradhammakusa-arhant is a Ubhatobhagavimutta , an Arhat capable of helping others with their wisdom. In the Pali Texts , Ubhatobhagavimutta , is not considered superior to Paradhammakus a, the only difference is that Ubhatobhagavimutta has Samathabhinivesa The state of concentration leads to liberation from craving, as well as the realization of eight freedoms, while "Pannavimutta" has "Vipassana bhinivesa" which is insight leading to the wisdom of liberation except ignorance, and only realization of the four meditations . But in terms of "greed" and "defilement," both Arhat must be fully liberated. Thus, for the Presbyterian, the distinction of the opposite sex is of no value to the Arhat.The next two things, the Arhats are somewhat ignorant, or ignorant (Annana) and doubtful, were also rejected by the elders, with the reason that Arhat is the one who has eliminated ignorance (avijja) and suspected or, and therefore, reach out to liberate all defilements.Opposition in this case also distinguishes Sadhammakusala-arhat from Paradhammakusala-arhat , saying that both these Arhat may not be ignorant of truths, causation, etc. .. or doubt about Buddha. , Dharma, Sangha, selflessness, but Sadhammakusala-arhat can be without mind and kankha, such as the name and family of an unknown person or a tree. It should be noted here that the opposition does not refer to omniscience, but rather to Paradhammakusala-arhat, the power that the Ubhatobhagavimutta-arhat attainable, and therefore may know many things outside of themselves. With such an argument, the opposition says that part of the Arhat, ie the Pannavimutta or Sadhammakusala-arhat, is out of their mind.In the sense that the Arhats come to the knowledge with the help of others , the two groups also use such arguments and arguments. Kathavatthu wrote that the Mahayana wanted to say that an Arhat trusts the Three Jewels or gains knowledge of the truths not by self-reliance but from the teachings of the teacher whom he trusts. The Elderly said that the Arhat descended from the dharma and there is a dharma, so there is no need for help from others. Just as the antagonists argue that a Sadhammakusala-arhat needs the help of others, a paradhammakusala-arhat is not.Another commentator Vasmatra's commentary on Kratakr tyah (Pali, katakaraniyo) does not cling to worldly things that may be repeated in Kathavatthu with atthi arahato punnopacayo ti and araha kusalacitto parinibbanayati ti . The Tipitaka agreed with the Mahayana school that the heart of the Arhats was above papa, punya, kusala, akusala, kriya, and vipaka. The Arhat has merit or bad karmic effect is unreasonable. However, the Andhaka rivals said that the Arhats made many good karmas, such as generosity, reverence for the shrines, and other things, and always awakened, as long as the death, so the La Han has merit and part with good heart.The presentation in Kathavatthu as well as some of Vasumitra's sketches does not help us much in finding the true difference between the Presbyterian and the Andhakas regarding the nature of the Arhat. The Mahayana sutras speak of the difference as follows: Arhats, who are perfect mercenaries, disassociate themselves from the brain, ie the veil of greed, greed, hatred, illusion, , but can not eliminate the knowledge, which is the veil of truth that can only be removed by the realization of vacuum or foot like. Only the Buddha who has attained complete liberation does not have these two obstacles. Kathavatthu talks about two other items (not in Vasumitra's work) to the Great Teacher who try to grasp the obvious difference. Two items are: atthand sannojanam appahaya parinibbanan ti? (XXII, 1) and arahat-tappattiti. With these two questions, the Great One responds to the affirmation, saying that the Arhat is not defiled, and attains Nirvana or Arhat, but does not know all of the Buddha's views. any sannojanas. It may be said that the Arhat has not eliminated the idolatryIn Kathavatthu there are also some arguments about Arhat, which are summarized here:IV. 1. A person at home can not become a laity ( according to the President ). But lay people like Yasa, Uttiya, Setu became Arhat ( according to the Uttarapatthakas ).IV. 2. No one born is Arhat ( according to the President ). But there are Arhat Upahacca-parinibbana. ( according to Uttarapatthakas ).IV. 3. All of the Arhats are not anasavas, such as the body, etc. ( according to the Chief of the Order ). But the Arhats are illegitimate ( according to Uttarapatthakas ).IV. 4. In the Arhat period, only the Arhat ( according to the President). But Arhat has all the fruits ( according to Uttarapatthakas ).IV. 5. One Arhat is chalupekkho ( according to the Head of theAggregate ). Rather, Araha chahi upekkhahi samannagato ( according to the Uttarapatthakas ).IV. 10. All sannojanas are eliminated gradually, and not just by the Arhat ( according to the Head of the Order ). But by eliminating all sannojanas, man becomes Arhat ( according to Uttarapatthakas ).XVII. 2. The Buddha said the Arhat can die as arahatghataka ( according to the Head of the Ministry ). But since one can not become Arhat before the end of karma, an Arhat can not die, according to the Rajagirikas and Siddhathikas.XVII. Arhats do not die in Ðai Ðịnh and do not have kriyacitta ( according to the President ). But the Buddha did not die immediately after the fourth level of meditation or star ( Uttarapatthakas ).In his book Les Sectes Bouddhiques du Petit Vehicule (p. 64. 1995), after studying the work of Kouie-ki, disciple of Xuanzang, Dr. Bareau talked about the following five things:(a). Still craving: An Arhat can ejaculate during sleep because dreams are probably caused by the devil, Arhat is not at fault in this mental weakness, and can be cured like People treat diseases of urinary excretion, saliva, etc. Kathavatthu writes: " atthi arahato sukkavisatthi ti ". According to the Buddhist monk (Buddhaghosa, 5th century), the saila (ie, the sutra of the sutras) argues that there are monks claiming to be Arhat because they believe that they have attained it. It is not achieved. There are false followers who say that they are Arhat.(b). Senseless(c). Doubtless] when talking Arhat is not sensible, this ignorance is not self (avidya) the first of the twelve conditions. The suspicion of the Arhats is not suspicious of the Buddha's teachings. The ignorance or suspicion of Arhat is related to such things as the unknown name and family of a stranger, a tree or other things, because Arhat is not fully enlightened as a Buddha.(d). Need help from others. This is also explained in the same way that an Arhat can know about a person's name and family, about a tree, or other things, by asking others.(e). The "Aho" call: It is explained that a practitioner who first meditates to meditate on enlightenment is often called an "aho". But it should be noted that because an Arhat is not in the first level of meditation, the explanation is far-fetched.1 /. Kathavatthu Atthakatha (trang 189): The Araha sabbam Buddhist jayati. There is no need to take a look at any of the articles that are available.The Watters scholars gather some things about the life of the Great One in Abhidharma-vibhasa-sastra (chapter 99). According to this book, the Deity is the son of a Brahmin merchant from Mathura, who was ordained at Kukkutarama Monastery in Pataliputra. Devoted and capable, he became the head of the PG facility there. The king is the protector and friend of the Great God. With the help of the king, the Great Council expelled the legitimate Orthodox elders and instituted the doctrine of the five mentioned above. Hsuan Tsang writes that under the order of the king, a meeting of these monks was held. In this Conjunction, the elders who were Arhat had voted against the five doctrines, while the majority Monks are not Arhat supportive of this doctrine.
Hsuan - Tsang refers to the doctrine of the five things and the unlawful behavior of the monks in Vaisali as the cause of the Assumption and the division within the Sangha. The writer Kathavatthu also knows the doctrine of the five things. Lord Buddha also said that the five propositions are of the Mahayana. So surely Vasumitra and others have said the truth. The Dipavamsa also says that the dissidents propose new teachings.In Etude Sur Le Concile De Vaisali , after examining all the Chinese sources of the Second Vatican Council, Hofinger concluded as follows:The Conclave at Vaisali is not fabricated. The documents that we have here are the modified and enlarged versions of a very ancient document. It can be said that this Assembly took place about a century after the Buddha's death, about 386 BC, in the tenth year of King Kalasoka. A disagreement over the precepts occurred between the monks living in Vipassana, the Vajjiputtaka and the rest of the Buddhist community of Mahārāja. All the books of the Vinaya say the same thing about the discord, so it can be said that before or after the Tripitaka was established, there was a source telling the story that it was very close to the time of the incident. out. The exaggeration of some elders and abnormal events can not make people doubt that this Conclusion is not real.The development of the sources of the Second Conclave can be divided into two independent groups. The first is the narrative of the Vinaya, and the second is the narration of all the other Vinaya documents. The monologue of the monks is the Eastern monks, while the other documents speak of a common divide between the eastern and the western. In the later version, Sthavira-Sarvativada (Head of the First Division) added new things to their documents. The similarities of the following variants can be expressed as follows:The Law of the Dharmagupta and the Vinaya of the Haimavata are the same, but the Sarvastivada Vinaya is slightly different. . The strange thing is that the version of Malasarvastivada is not very similar to that of Sarvastivada, and probably sooner. In chronological order, the materials of the sects can be classified as follows: earliest: the Great Wealth and the Most Compassionate. Earlier: Dharma Settlements; Next: Head of Department of Aging and Medicine; The most recent Thuy Huu and Snow Son.With regard to this, we should also recount the countries that the Buddha passed. The Buddha went up north to Mathura. Much of his religious education was limited to the vast Ganges. The Most Venerable Thich Nhu Thiet chose Mathura as the base, while the Venerable Phra Thich Nhat Thuam and the Locals chose the southwest. Between these two places is the seat of the Dharma.Hofinger gives evidence and reason to assert that the Second Scripture was true. Only one thing to add is a formal account, such as the Kathavatthu (Commentary on the Pali Commentary), on the doctrine of the sects. The stronger evidence is that the inscriptions on the relics have been found so far.The next issue to consider is that the causes of divisions in the Reformation are only acts that are contrary to the Vinaya or the Five Great Proposals, or both. Perhaps both were the cause of the deviation that led to the Hinayana and the Mahayana, with the Mahayana advocating the practice of the Bodhisattva despite the sacrifice of the Vinaya Vinaya, such as the practice of Vinaya. Individual wishes even sacrificed the prohibitions of the Vinaya. The Mahasanghikas are pioneers leading to Mahayana Buddhism in Mahavastu, the first book of the Vinaya, a tribe of Mahayana, containing many Mahayana marks.Now let us consider the question: What is the main cause of the diversion? Probably the five virtues of the Great God are the main cause, because this doctrine demonstrates the emergence of Mahayana concepts. It is possible to talk about the origin of the two as follows:The division of bhikkhus is a disagreement over the interpretation of the ten rules of the Vinaya in the reign of Kalasoka, ie, a period before the Great Monk (or Naga) appears, About half a century later, Mahatma Gandhi or Naga proposed a five-doctrine in Nanda's time. The disciple of the Great God Sthiramati propagated this five more. We find that the ten precepts of the Vinaya are mentioned in the Vinaya and in Sri Lankan history, and five of them are in the Tibetan and Chinese translations of the works of Vasumitra, The Absolute Truth (Paramartha) and others talk about the doctrine of the sects. Thus it can be said that the Vinaya are concerned only with the precepts, and ignore the doctrinal differences,[9] . The sources of Sri Lankan history are the texts of the Vinaya, so the histories of Ceylon do not refer to theological differences. Xuanzang, as a chronicler, took note of both the doctrine and the doctrine, and he recorded disagreements on both sides. It is possible that the divisions have begun with the precepts and gradually include theological differences.In terms of the general meaning of the ten acts of the Discipline of the Law and the five Propositions of the Great One, we find that Bhikkhus of Bhikkhunii want to have some degree of freedom and liberty in interpretation and application. to apply the precepts and to put into their organization and overall management a democratic spirit that fades away in the Sangha. The privileges and privileges that Arhats have for themselves have been discredited and dissatisfied by the Bhikkhus by Bhikkhus, who want democracy rather than a totalitarian government. The Arhat proclaims the privilege of attending important scripture conclaves and decrees of privilege, but the Bhikkhus of the Vajjia tribe are unlikely to be so. The doctrine of the Five Great Elements also shows that the Arhats are not as perfect as the orthodox Presidents often think, but they still have some shortcomings. Bhikkhus of Vaisali refuse to be bound to Arhat's decision, so they organize an assembly for the Arhats and non-Arhats, calling this Conciliar Scripture an Extinct ( Mahasangiti, and agree to accept the resolutions of this extended Buddhist Congregation. Participants in the New Testament Concludes believe their resolutions will be consistent with the teachings of the Buddha. Calling this Sutra is Mahasangiti, and agreeing to accept the resolutions of this extended Sutta. Participants in the New Testament Concludes believe their resolutions will be consistent with the teachings of the Buddha. Calling this Sutra is Mahasangiti, and agreeing to accept the resolutions of this extended Sutta. Participants in the New Testament Concludes believe their resolutions will be consistent with the teachings of the Buddha.Consequences of the SanghaSome Bhikkhu-vikras leave the Presbyterian Order, ie the Orthodox, Thera or Sthavira, and organize their new Sangha, called the Mahasangha or Mahasangha. From this moment the division within the PG was becoming bigger and bigger, and eventually led to the birth of eighteen generations or more. The Presbyterians are divided into eleven tribes and remain Hinayana throughout their existence. While the Mahayana discipline was divided into seven branches, gradually renounced the Hinayana teachings and prepared for the emergence of the Great Teaching. Once the dispersed force was activated, the Sangha could not be between his unity more. From one to another was born just a little differently about the doctrine, the precepts, and the type of clothing, the color of the garment, and the way to wear it. (Cf.Watters, Yuan Chwang, and.Because the words of the Guns are the same, one has to consider the Second Vatican Council to be true. There is only one point that needs to be investigated, the duration of the Conclave and the names of the reigning kings during that time. The Sri Lankan Book of Records records that the Buddhist Scriptures were held during the reign of Kalasoka. Kalasoka succeeded King Sisunaga and was considered the king of Kakavarnin in the Puranas. Since Sisunaga left the capital to Vipassana, it is possible that his son continued to see Vaisali as his capital, This is the activity of the Sangha of this city. If Kalasoka was the reigning king during the Buddhist Scriptures, this time is about a century after the Buddha entered Nirvana.Researcher H. Kern suspected that the narratives in the Sri Lankan history of the bhikkhu's longevity played an important role in the Buddhist Scriptures and that their names were not on the list of Bhikkhus. is given in the fifth chapter of the Mahavasusa. Actually, Kern's suspicion is not unfounded so one has to be cautious with the narrative in the Great Book that " some bhikkhus lived in the time of the Buddha" Regarding the names of the monks, Kern did not realize that this was a list in the order preceding Moggaliputta Tissa's Masters, not the list of monks. Kern's conclusion that the Second Vatican Council was taking place before the division and not related to the Mahayana, is perhaps his own opinion and he is not based on any evidence. , as well as his own opinion that Asoka was originally named Kalasoka, and after changing his attitude towards PG, was named Dharmasoka. Vasumitra composed the Mahapadma Nanda Scriptures, perhaps because he considered that the five propositions of the Great God were the true and principal cause of division within the Sangha. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.20/7/2018.
No comments:
Post a Comment